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The Dimensions of a Word: Bhartshari's and...: 107
structure of considering the outer space and this concrete mechanism of describing the reality. The possibility of choosing one type of characteristic would imply disappearance of the ownother point of view - the unity of everything in the case of unite positive perspective and disappearance in the case of entre negative approach.
"Since the world (sa sabdah) (is) endowed with distinctions of 'own' and 'other' (sva-paravibheda-bhāji), what (kim) can any word (sati asmin viśve) (really) say (brūyād) if it chooses only one of these two aspects (ādvayāt), namely the positive or negative (vidhi-niyama)? If (the word) speaks (yādi prābrüyad) only of the positive aspect (vidhim eva), then there will be no distinction (nāsti bhedah) and if the word) speaks (prabrūte yādi) only of the negative aspect (niyamam), then this universe (jagat) would disappear (pramrstam)" (10) [410].
Amrtacandra stresses that to tell anything about an object we have to accept in our minds the potentiality of the opposite characteristic. One side never should be free from the consciousness of both-sided image of each entity existent.
“If the positive aspect (SÖpekco) is stated without being qualified by the negative aspect (na vidhsyate vidhis tat), then surely (nanu) that positive aspect (vidhir), (standing alone), will not express (nÖbhidhatte) even (eva) its own object (svasyārtham). For (yat) the positive aspect (vidhyarthah) by itself (svayam) proclaims (bravīti) the object (artham) as established in its own (svasmin niyatam asau) (substance, space, time and modes but this assertion is meaningless unless) it simultaneously (sa khalu) implies (parān) exclusion (nişiddha) of that” (16) (416).
This potential power of possibility to look through the surface and realize the other side is incorporated in a word as its most innate core and inherent root independent of external state of things and a will of speaker, reader or listener. The factor which helps this power to burst out is the term syāt.
"The dual power (ubhayā śaktiḥ) of words (śabdānām) is innate (to them) (svayam ātmikā 'sti); no external (paro) thing can produce (a power) (śaktas tāṁ svayam na kartum) in something else which does not (already) exist there (asatīm). But the manifestation (vyaktir tasyāḥ) of that (dual) power (of words) never (na kadācanāpi kintu) takes place (bhavati) without the accompaniment (sahacara antareņa) of the expression ‘maybe' (syād-vāda)” (18) [418]. There are two main points of view - positive and negative, of ownership and other's ship. But beside that distinction we can imagine ourselves more points of view dependent upon various perspectives.
“The manifold aspects (bhāvānām parātmanor ajasram) are (pravstte) forcefully and simultaneously (anavadhi-nirbhara) in contact (samghatte mahati) with each other. If, in regards to their interaction, the words expressing) the positive and negative aspects (of objects) (vidhiniyamūv) are not supported by the expression ‘syāt' (syātkārāśryaņam) they will not 'touch' (asamsprśantau) (i.e. remain within) the boundaries (simānam) of ‘own's own' and ‘other', and so there will be discord among (visaAvadÖte) (the objects, because the distinctions between them would be lost)”. (22) [422]
